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Textual History of the Qur'an: Difference between revisions
→Controversy over mutawatir (mass transmitted) status
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The majority of the Qur'an where there was full agreement between readers was considered to have been orally mass transmitted from the beginning to such an extent that there could be no doubt about it. However, the transmission status of the disagreements between the readings was more controversial. While the readings were indeed widely transmitted (with more variants along the way) from the eponymous readers to their students and so on, the transmission of the variants from Muhammad to the eponymous readers was in question. As mentioned in a section above, even Ibn al-Jazari eventually decided that these did not meet mutawatir status. | The majority of the Qur'an where there was full agreement between readers was considered to have been orally mass transmitted from the beginning to such an extent that there could be no doubt about it. However, the transmission status of the disagreements between the readings was more controversial. While the readings were indeed widely transmitted (with more variants along the way) from the eponymous readers to their students and so on, the transmission of the variants from Muhammad to the eponymous readers was in question. As mentioned in a section above, even Ibn al-Jazari eventually decided that these did not meet mutawatir status. | ||
While Ibn Mujahid only gave formal isnads from himself back to the Eponymous readers (whose readings he documented partially based on written notes<ref>Nasser, S. "The Second Canonization of the Qurʾān (324/936)" Brill, 2020, p.171</ref>), he gave some biographical sketches of the small number of single chain transmissions between the Prophet and these readers, which generally had at least 4 or 5 links though occasionally 3.<ref>Ibid. See the isnad diagrams in chapter 3</ref> Note that | While Ibn Mujahid only gave formal isnads from himself back to the Eponymous readers (whose readings he documented partially based on written notes<ref>Nasser, S. "The Second Canonization of the Qurʾān (324/936)" Brill, 2020, p.171</ref>), he gave some biographical sketches of the small number of single chain transmissions between the Prophet and these readers, which generally had at least 4 or 5 links though occasionally 3.<ref>Ibid. See the isnad diagrams in chapter 3</ref> Note that there are not in general any chains for each of the individual variants from which the readers assembled their readings. Most of the seven main readers and their canonical transmitters did not escape criticism for their reliability in hadith and/or their Qur'an recitations in at least some biographical sources<ref>Ibid. pp.131-136</ref>. | ||
===Challenges of the Qurra' Community=== | ===Challenges of the Qurra' Community=== | ||